Often when I leave comments on a blog posts that moved me, I write “I love this post” or “I love the way you do [this]” or “I love that quotation.” Lately I’ve been wondering if I’m overusing the word “love”.

Am I really feeling this strong emotional attachment, or am I just being lazy, unwilling to take the time to precisely articulate what strikes me about a particular piece?

After reading an article in The Atlanticon the science behind love, I’m inclined to believe that, more often than not, I use the word “love” because that’s what I’m actually feeling– a “micro-moment of positivity resonance.” That’s how Barbara Fredrickson defines love in her new book Love 2.0: How Our Supreme Emotion Affects Everything We Feel, Think, Do.

Fredrickson, a leading researcher of positive emotions at the University of North Carolina at Chapel Hill, presents scientific evidence to argue that love is not what we think it is. It is not a long-lasting, continually present emotion that sustains a marriage; it is not the yearning and passion that characterizes young love; and it is not the blood-tie of kinship.

Rather, it is what she calls a “micro-moment of positivity resonance.” She means that love is a connection, characterized by a flood of positive emotions, which you share with another person—any other person—whom you happen to connect with in the course of your day. You can experience these micro-moments with your romantic partner, child, or close friend. But you can also fall in love, however momentarily, with less likely candidates, like a stranger on the street, a colleague at work, or an attendant at a grocery store. Louis Armstrong put it best in “It’s a Wonderful World” when he sang, “I see friends shaking hands, sayin ‘how do you do?’ / They’re really sayin’, ‘I love you.”

So when I say I “love” Louis Armstrong’s song, now I know why—because I feel such a strong positive connection to what he’s saying, as well as with how he says it, and the music he says it with, that I experience a triple love-whammy!

What I feel when reading things by fellow bloggers, or see the images they’ve created, is similar—a deeply-felt resonating connection, often on several levels.

In “Tao and Creativity” Chang Chung-yuan describes this connection between poet and reader as a “spiritual rhythm.” It is the means by which the reader participates in the inner experience of the poet. He writes:

In other words, the reader is carried into the rhythmic flux and is brought to the depth of original indeterminacy from which the poetic pattern emerges. The reader is directly confronted with the objective reality which the poet originally faced. The subjectivity of the reader and the objective reality of the poem interfuse . . . .

This is very interesting because Fredrickson discovers a similar phenomenon when she compares the brainwaves of a storyteller and listeners. Smith describes this in her article:

What they found was remarkable. In some cases, the brain patterns of the listener mirrored those of the storyteller after a short time gap. The listener needed time to process the story after all. In other cases, the brain activity was almost perfectly synchronized; there was no time lag at all between the speaker and the listener. But in some rare cases, if the listener was particularly tuned in to the story—if he was hanging on to every word of the story and really got it—his brain activity actually anticipated the story-teller’s in some cortical areas.

“The mutual understanding and shared emotions, especially in that third category of listener, generated a micro-moment of love, which ‘is a single act, performed by two brains,’” as Fredrickson writes in her book.

Fredrickson also discovered that the capacity to experience these daily love connections in our lives can be increased through simple loving-kindness meditations, where, as Smith describes, “you sit in silence for a period of time and cultivate feelings of tenderness, warmth, and compassion for another person by repeating a series of phrases to yourself wishing them love, peace, strength, and general well-being.”

“Fredrickson likes to call love a nutrient,” Smith writes. “If you are getting enough of the nutrient, then the health benefits of love can dramatically alter your biochemistry in ways that perpetuate more micro-moments of love in your life, and which ultimately contribute to your health, well-being, and longevity.”

So remember, fellow readers, as you go meandering from one blog site to another like busy little bees, making those “micro-moment” connections with people whose work you admire, that you are engaged in a kind of virtual love-making. You are distributing a pollen-like “nutrient” that nurtures others, as well as yourself.

I love this photo of the Zen sage D.T Suzuki. He was one of my first “gurus” if I, or he, believed in such things. His “Essays in Zen Buddhism” certainly was a huge influence in my life, as he was for so many, including Martin Heidegger, Thomas Merton, Carl Jung, Alan Watts, and John Cage.

What I love about Suzuki’s approach to Zen is its emphasis on the psychological and the practical, and the turning away from the merely logical and rational, or verbal.

“The truth of Zen is the truth of life,” he writes, “and life means to live, to move, to act, not merely to reflect.”

He goes on to explain:

“In the actual living of life there is no logic, for life is superior to logic. We imagine logic influences life, but in reality man is not a rational creature so much as we make him out; of course he reasons, but he does not act according to the result of his reasoning pure and simple. There is something stronger than ratiocination.”

“Zen is to be explained, if at all explained it should be, rather dynamically than statically. When I raise the hand thus, there is Zen. But when I assert that I have raised the hand, Zen is no more there.”

“Zen therefore ought to be caught while the thing is going on, neither before nor after.”

We must see directly into the thing in itself as itself, into the “suchness” of life: “responding to a call, listening to a murmuring stream, or to a singing bird, or any of our most ordinary everyday assertions of life.”

To do this: “We must first of all acquire a new point of view of looking at things, which is altogether beyond our ordinary sphere of consciousness.”

When we do: “The old world of the sense has vanished, and something entirely new has come to take its place. We seem to be in the same objective surrounds, but subjectively we are rejuvenated, we are born again.”

Yet this new “sphere of consciousness” must be grounded in our practical, ordinary lives.

“Psychologically there is a most intimate and profound relationship between a practical turn of mind and a certain type of mysticism . . . If mysticism is true its truth must be a practical one, verifying itself in every act of ours, and most decidedly, not a logical one.”

He goes on to quote the Zen poet Hokoji:

“How wondrously supernatural,

and how miraculous this!

I draw water, and I carry fuel.”

This too is what I love about Suzuki’s approach to Zen, his emphasis on work, and on work as love.

“For the soundness of ideas must be tested finally by their practical application. When they fail in this–that is, when they cannot be carried out in everyday life producing lasting harmony and satisfaction and giving real benefit to all concerned–to oneself as well as to others–no ideas can be said to be sound and practical.”

“The fact is that if there is any one thing that is most emphatically insisted upon by the Zen maters as the practical expression of their faith, it is serving others, doing work for others: not ostentatiously, indeed, but secretly without making others know of it. Says Eckhart [Christian mystic], ‘What a man takes in by contemplation he must pour out in love.’ Zen would say, ‘pour out in work,’ meaning by work the active and concrete realization of love.”

Throughout his essays he quotes generously from Zen masters and poets, and from Christian mystics and other Western thinkers and philosophers. Thus he weaves together common threads as well as pointing out differences between Zen and Western philosophies and spiritual practices.

Popova calls his essays “a moral toolkit for modern living, delivered through a grounding yet elevating perspective on secular spirituality.”

I would have to agree with that. Certainly I used it as a “toolkit” for my own own understanding of Zen and its application to ordinary life.

Suzuki writes:

“Life as it is lived suffices. It is only when the disquieting intellect steps in and tries to murder it that we stop to live and imagine ourselves to be short of or in something. Let the intellect alone, it has its usefulness in its proper sphere, but let it not interfere with the flowing of the life-stream. If you are at all tempted to look into it, do so while letting it flow.

Zen . . . must be directly and personally experienced by each of us in his inner spirit. Just as two stainless mirrors reflect each other, the fact and our own spirits must stand facing each other with no intervening agents. When this is done we are able to seize upon the living, pulsating fact itself.

That is what I work to do:

To grasp the fact of life and its sufficeness with bare hands.

To “step barefoot into reality” as the poet puts it.

Although, too often this is forgotten in the busyness of things, the turmoil and petty pleasures that swirl around us all and steal our attention.

But I’m beginning to understand that even these upsets and petty pleasures have a place within the larger scheme of things, if only we would see them as such:

Since becoming the full-time nanny for my little granddaughter, my reading tastes have taken a decisive darker turn. Instead of the lyrical literary novels I’mm usually drawn to, I’ve been on a Viking binge.

The question puzzling me for quite some time is why this dark turn toward such violent reads? What is it that draws me to them and keeps me reading?

I may have found at least a partial answer in one of Kristian’s books, when the young Viking Raven muses on “the love of chaos.” How even in the most life-threatening moments, when absolute silence is needed to keep death from descending and destroying them all, part of him wants to cry out and “turn that still night into seething madness.” Part of him wants to “break through the thick ice of that mute terror, for even chaos would be better than waiting, than expecting the fire to reach out of the night and eat your flesh.”

Perhaps we’ve all felt a bit of that “love of chaos” at some time in our lives. Felt in the face of some extreme danger a wild giddy urge–to run the car off the edge of a dark winding road, to step off the edge of the cliff into the wild-blue thrill of free-fall. Perhaps all extreme sport enthusiasts harbor a bit of this in their hearts when attempting their death-defying stunts. The mad desire to push past the edge of all reason into a wild unknown.

Maybe my turn toward these violent reads is a dormant “love of chaos,” the urge to experience, if only vicariously, that death-defying thrill. To travel with these warriors into a dark unknown as they risk death and destruction in a daring quest for gold and glory. To risk all to see what great gain may stand on the other side. Or not.

I can’t help seeing some of this “love of chaos” playing out on the political stage today in what some have called a kind of “wrecking-ball” mentality in some American voters. Their impatience with restraint, nuance, diplomacy, and what they see as political correctness. The wild urge to tear it all down, all apart, and see what rises out of the ashes. They see Trump as wielding the wrecking ball that will destroy the status quo in the wild hope that out of such chaos will come gold and glory.

I’m far from being a Trump fan, but I do understand that wild impulse. In certain seemingly hopeless situations, throwing caution to the wind has a strong appeal. The desperate hope is that chaos itself will become the cauldron out of which a new, better world will emerge.

This urge toward chaos has strong a strong corollary in nature, in the violent upheavals that impose a new order: The shifting Teutonic plates that broke apart to create the continents and seas that sustain life today. The glaciers that ripped away vast chunks of earth to carve out spectacular canyons and riverbeds. The wild-fire that brings so much destruction, yet germinates new seeds for future forests.The list goes on.

“Out of chaos the dancing star is born.” So sang the poet.

Perhaps this love of chaos is etched into our DNA. We can’t escape it, but we can try to understand it, in ourselves and each other.

I’m hoping our better angels, our more reasonable natures, will prevail in the November election, and we do not trust our future to the chaos of wrecking-ball politics. But it’s important to try to understand what gives rise to these desparate tendencies. To not make the mistake of thinking we are above it all, that only the others, the so-called “deplorables,” have such dark urges. Hate, racism, xenophobia, terrorism–if we look deep enough into our own hearts and minds we will find the seeds of each, whether lying dormant or on fertile ground. We have to see this, and understand it in ourselves, before we can understand it in others. And learn to rein it in.

Young Raven learned to rein in his urge toward chaos that dark and deadly night, and he and his companions lived to fight again for gold and glory. Learning when to let our wilder urges move us forward, and when to rein them is what will move all of us closer to our own common goals, whether they be of gold and glory, or peace and prosperity and a better world.

There’s so much in this world that surrounds us that we can hardly fathom, let alone explain. We keep bumping up against it, like looking into a mirror and seeing ghostly shapes of things all around us that are invisible in our daily lives. Are they real, or imagined, or do they dwell within the dark matter of the universe that haunts our psychic and scientific minds? Or if, as some say, all is consciousness, then are we merely peeking into the dark corners of our own inner space?

So much of what this blog is about is exploring those spaces, those ghostly, ethereal presences that lie all around us, some beautiful and serene, some dark and scary, some transcendent and awe-inspiring.

A couple of years ago I wrote a series of blogs about my experiences with some of those ghostly presences, the kinds that, if we are lucky, enter our homes only in costume on Halloween, when we make light of our darker fears. If only we could contain them there. Alas, we are not all so lucky.

Climb under the covers with me if you dare, and peek out into my own dreadful unknown. If you’ve had similar brushes with ghostly presences, I’d love to hear about them.

You can read the full series of true ghost stories at the links below.

Have you ever felt being in the flow of things? That optimum experience that many athletes and artists feel when time disappears and everything you are doing just seems to click effortlessly into place?

Mihaly Csikszentmihalyi, who has written extensively on flow, calls it “an almost automatic, effortless, yet highly focused state of consciousness” in which you “become, at least temporarily, part of a larger entity” or even “at one with the harmony of the cosmos.”

I’ve experienced this a few times for extended periods, but most often only for brief moments. The type of flow usually comes after long periods of meditation, usually when I’m outside, immersed in nature, when thoughts cease and sights and sounds flow through me. “Mountain-top” moments you might call them. But occasionally, more rarely, they happen in the “market place,” unexpectedly, in the middle of a busy day. I love it when that happens.

The first extended period of this came when we were sailing in the South Pacific. We were anchored in a cove off Tahiti and I went ashore to do some shopping.

I felt unusually light-headed, as if walking on air, or as if some filter called “me” had disappeared, and all that was left was this crystal clear awareness taking in everything and everyone I met—that “not-two” feeling I mentioned at the end of my last post on ‘Lightness of Being.” That sense stayed with me during the bus ride to Papeete and slowly dissipated as I went about my shopping.

I wrote a poem about the experience when I returned home, focusing on the bus ride. When sitting in the open-sided bus looking out at the passing landscape that sense of “flow” was especially intense.

On a Bus to Papeete

Wind through the window
Streaming through my hair

I in my stillness
Hurtling through the air

Trees and grasses and roads bending
Faces with flowers and houses blending

Objects like petals on a dark stream,
streaming through me, leave me

Clean and empty as a hollow reed, still
faintly tingling with the rhapsody of being.

It happened another time when we had returned home from our voyage and I was working as a manager of a small popular family restaurant. It was Sunday morning and we were slammed. Folks were lined up out the door waiting to be seated. The hostess was going crazy trying to keep up with the demand, scribbling down names and crossing them off, leading couples and families to tables, bringing out highchairs and crayons and coloring books, taking out trays of water.

The waitresses were buzzing around the room taking orders, pouring drinks, balancing up to six plates at a time in their arms. The poor busboys were clearing tables as fast as they could, wiping them down, hauling cartloads of dishes back to the kitchen. Things were at a fever high pitch of frantic in the back of the house too, as cooks called out orders, slapped slabs of bacon and sausage on the griddle, flipped pancakes, whisked eggs.

And I was everywhere at once, making the rounds, helping out as I moved along, taking around coffee, refilling cups, chatting up the guests, helping to clear tables and seat people, checking up on missing orders, lending a hand to the stack of avocados that needed peeling to make up a new batch of guacamole.

Everywhere at once, acutely attuned to what was needed in the moment and filling in the gap, just streaming along, light-headed, calm, exuberant, being all things at once and nothing at all, just letting the ebb and flow of activity move me along, marveling even while in the midst of it, at how natural, spontaneous, hyper-aware, hyper-alive I felt.

It lasted all morning and well into the early afternoon. Then as the stream of guests faded, and the restaurant began to empty, so did the “high,” that sense of flow, and I was gently landed back on the ground again, normal me, but not a bit tired and still very happy.

Now most of the time I feel I’m being carried along mid-stream, not “in the flow” at the center as I was then, but skirting it, somewhere between the flow and the swirling eddies at the edge of the stream. It’s a pleasant place to be, knowing the “flow” is right there beside me, ready to whisk me away again when I’m ready and things are just right.

But happy too that I’m avoiding for the most part those pesky eddies that try to pull me away into the shallows—-those petty, tiresome swirls, and fearful spins, and down-spouts of grief and anger that are always there, ready to pull me under and upside-down when they can. Usually I am able to scramble free easier than I have in the past, knowing that whatever trouble in the world they represent is more easily solved when I’m not tumbling around in the turmoil.

Mostly it’s a balancing act, trying to bring those mountaintop moments into the marketplace and finding myself somewhere in between. Not an unpleasant place to be.

[First posted this in May 2013 under a slightly different title. Things are rather chaotic in my life right now and I found this post a soothing reminder. Still seeking to bring those mountain-top experiences down into the market-place.]

Every time I write about nature I get deep into human consciousness. You can’t really separate the two. There is no “nature” – no way to identify, quantify, categorize, articulate, or understand it—apart from human consciousness, from how we think and talk about it.

We can’t study or explore or write about nature as something separate from ourselves, our own senses and experiences, our own thinking, perceiving, observations, experimentation. In that sense, nature is subjective, no matter how hard we try to objectify it.

This is not new, of course. Better writers and thinkers, from different disciplines, have explored this in more depth and detail that I can here.

This grand book the universe . . . is written in the language of mathematics, and its characters are triangles, circles, and other geometric figures without which it is humanly impossible to understand a single word of it: without these, one wanders around in a dark labyrinth. —Galileo, Astronomer

All my knowledge of the world, even my scientific knowledge, is gained from my own particular point of view, or from the experience of the world . . . . –Maurice Merleau-Ponty, Phenomenologist

We see and hear and otherwise experience very largely as we do because the language habits of our community predispose certain choices of interpretation. –Edward Sapir, Linguist

If the world exists and is not objectively solid and preexisting before I come on the scene, then what is it? The best answer seems to that the world is only a potential and not present without me or you to observe it. . . . All of the world’s many events are potentially present, able to be but not actually seen or felt until one of us sees or feels. –Fred Allen Wolf, Physicist

Ah, not to be cut off,not through the slightest partitionshut out from the law of the stars.The inner—what is it?if not intensified sky,hurled through with birds and deepwith the winds of homecoming.
-–Rainer Maria Rilke, Poet

The sun shines not on us, but in us. The rivers flow not past, but through us, thrilling, tingling, vibrating every fiber and cell of the substance of our bodies, making them glide and sing. –John Muir, Naturalist

At times I feel as if I am spread out over the landscape and inside things, and am myself living in every tree, in the splashing waves, in the clouds and the animals that come and go, in the processions of the seasons. There is nothing . . . with which I am not linked. –Carl Jung, Psychologist

See this rock over there? This rock’s me! –Australian Aborigine

But in the ordinary play of our day, we forget this. We experience everything outside ourselves as “not me,” “alien,” “other.” Even our own bodies are commonly experienced as “not me.” We say “my stomach growled,” or “my foot fell asleep,” or “my sinuses are acting up,” because they seem to act involuntarily, with a mind of their own, without our conscious consent. As does nature, and other people, and the things we create—toasters and cars and computers.

Separating the whole of life and existence into parts is a useful way of talking and thinking about things.

But too often we fail to put everything back together and see how interdependent it all is, how embedded we are in the whole, and the whole in us. When we fail to do so we lose a vital understanding of ourselves and the universe, and we act in ways that may be harmful to the whole.

The see the ocean in a drop of water, to see ourselves in everyone we meet, is not, as some think, merely a poetic and rosy way of looking at the world. It’s to see things as they actually are.

Last October I posted a series of true life tales about the hauntings, ghosts, and demons I experienced growing up, and later when I had children of my own. The first is printed below with links to the others. Happy Halloween!

While ”intellectually” I don’t believe in ghosts, demons, and the like, I have experienced such. And I cannot deny that the phenomena which I and others–indeed, all known cultures and societies–have laid claim to, are “real.” The reality they seem to have is unexplained, often unverifiable, and usually fleeting and ephemeral. And yet they persist in haunting humanity.

Throughout history, people whom we usually credit with intelligence and integrity have reported ghostly experiences, among them the psychologist Carl Jung, President Theodore Roosevelt, and Sir Winston Churchill, as well as a host of current well-known celebrities, such as Matthew McConaughey, Kate Hudson, and Halle Berry.

I can neither explain, verify, nor dismiss the reality of the experiences that I relate here. I can only state that these things occurred as I remember them, or as others I trust related them to me. And most were witnessed by more than one person.

Our House on a Haunted Hill

When I was a kid “House on Haunted Hill” was my favorite spooky movie. I first saw it a few years after my own family had escaped, just barely, from a haunted house experience. While living there I was not aware of all the horrors that house contained, and only learned the full account when my mother felt I was old enough to learn the truth.

I was eight years old when my parents rented a home set on a hillside in an older, respectable neighborhood in Omaha, Nebraska. The attic had been converted into two rooms, a tiny room overlooking the back yard and garage; and a huge room overlooking the front yard. This larger room had been recently renovated and then abruptly abandoned, it appeared. The high pitched ceiling and walls were covered in a richly varnished, knotty pine paneling. Finely crafted drawers and book cases had been built beneath the eaves. But the floor, made of rough, unvarnished planks of wood, had been left unfinished. And a large reddish-brown stain that looked like a puddle of blood had soaked into the wood.

This was my bedroom and I loved it. Being an avid fan of Nancy Drew mysteries, the giant blood stain only added to the allure of the room–that and the trap door on the floor of the walk-in closet. While the door had been nailed shut, I could still probe the cracks with a ruler, detecting steps that led downward—to where, no one knew. My discovery sent chills of delight down my back.

In fact, I was thrilled to have the whole second story all to myself. Even though the second smaller room could have easily accommodated my little brother, my mother made him sleep down below in the tiny room at the bottom of the stairs. She claimed the small room upstairs was “too cold” and used it as a storage room instead. She filled it with unpacked boxes and unused furniture, forbidding me to play there—which, of course, made the room seem even more desirable.

I remember entering the room often to play by myself and looking out the dusty window toward the mysterious barn-like structure that faced the alley. The structure, which could easily have accommodated several cars, sat empty nearly the whole time we lived there, and my brother and I were forbidden to play here as well. It too was considered “too cold” for human habitation. The one time I did enter, my eyes were drawn upward to the high rafters where, through the rotting roof, splinters of light filled with ghostly dust motes fell to the floor. I did not enter again. When some teenage boys wanted to use the garage to rebuild a car, they moved out after a couple of nights, never to return—even though they had paid rent for a full month.

I thought it strange when my mother kept wanting to move me out of my lovely upstairs “apartment” to a room below and I refused to be moved. She kept asking if I was afraid up there all by myself, and I insisted I wasn’t . This was true. I knew what needed to be done to stay safe, although I never shared this with my mother. It was a ritual that I religiously followed. Every night after my mother heard my prayers and tucked me into bed, I would pull the covers tight over my head and stay there until I fell asleep. I knew somehow that no harm would come to me if I followed this ritual. And no harm ever did come to me.

I might well have been very afraid if I had heard what my parents heard at night as they slept in the room below mine.

Often my mother was woken by the sound of heavy, dragging footsteps lumbering across room over her bed, and she would wake my father and make him go upstairs to investigate. At first he did so wearily, thinking she was imagining it. But once he woke early enough to hear it himself and went dashing up the stairs—but nothing was there and I was sound asleep in my bed.

We moved shortly thereafter. That’s when the neighbors told us about the horrible tragedy that had taken place in the house before we moved in. They hadn’t wanted to tell us earlier and scare us away. Apparently the previous owner of the house had murdered his wife in my bedroom and then hung himself afterwards from the rafters in the garage.

If some other tragic event took place in the small room next to mine upstairs—the coldest room in the house–we never learned. Whatever haunted that room did more than drag its feet across the floor or blow cold air down our spines. During our final days in that home, my mother, to her terror, found this out–with no one but my three-year-old brother at home to save her.

Ride a cock horse to Banbury Cross
To see a fine lady upon a fine horse.
Rings on her fingers and bells on her toes,
She shall make music wherever she goes

When I recite these lines from Mother Goose, especially the last two, the pleasure centers of my brain light up. I relish the rhyme and rhythm and repetition. I feel them in my body. I delight in the silliness, the leaps of logic, and the rich imagery.

I sense something deep at play here. Something serious. Something I’ve been trying to wrap my mind around for a long time now.

I grew up on nursery rhymes and fairy tales, as many children do. I read them to my own as well. My mother bought a whole set of books, twelve in all, meant to carry a child from the nursery into middle school. They were called My Book House and edited by Olive Beaupre Miller. I have them still, full of poems and stories, myths and legends, and fairy tales from all over the world.

The rhythms and rhymes and images of those books seeped into my growing bones and imagination and made me who I am today. I am sure of it. And the older I grow and the wider I read, the more I realize how these nursery rhymes speak to us on a deeper level than we might suspect.

Babies’ brains crave repetition, rhythm, and rhyme. They lap it up the way cats do rich cream, according to child psychologists. Reading nursery rhymes to infants facilitates language acquisition and creates early readers and lovers of words.

Even as adults, when engaged in rhythmical activity, whole portions of our brains light up in anticipation and pleasure, so musicologists will tell you.

We’ve long known how rhyme, rhythm and repetition are used by oral traditions as mnemonic devises to store and retrieve information. Somehow they tap into the deep roots of our memories, even as they light up the pleasure centers of our minds.

I can’t help wondering if it’s all linked somehow: rhyme, rhythm, pleasure, memory. Something deep and primal is going on.

No doubt some of the pleasure infants take in listening to these nursery rhymes comes from associating these sounds with similar sensations while being held in their mother’s arms: The rhythm of her rocking body, the sound of her heartbeat, the movement of her breath flowing through her. others they hear being held in their mother’s lap, or rocked in their father’s arms. I wonder if they hear in these rhythms and rhymes their own heartbeats and the feel of their breath moving through their bodies. Perhaps they recall the other pleasant and soothing sounds they hear all around them, day by day: their parent’s footsteps going up and down the stairs, the tap of raindrops on rooftops, and creaks of trees in wind storms, the chatter of squirrels and trills of songbirds when they wake in the morning?

It could be that listening to nursery rhymes recalls even the deeper memories. The pleasure of being in their mother’s womb, perhaps. Feeling the sway of her body as they walk together. Hearing the cadence of voices they recognize and take comfort in, even when they make no sense.

Perhaps the rhythms and rhymes and rich imagery first heard in the nursery tap into some ancestral memory still stored within the cells of our bodies, recalling the dreaming earth and seas from which life evolved. Perhaps we feel ourselves once again drifting in those ancient tides, swaying among the sea fans. We feel within ourselves the circling of the sun, the swirling of the galaxies, and hear the morning stars singing together.

Some linguists and philosophers say that language, rather than being some purely abstract phenomena, has its roots in the sensuous world around us.

“Ultimately, then, it is . . . the whole of the sensuous world that provides the deep structure of language. As we ourselves dwell and move within language, so, ultimately, do the other animals and animate things of the world: if we do not notice them there, it is only because language has forgotten its expressive depths. . . . .It is no more true that we speak than that the things, and the animate world itself, speak within us.” (David Abram from The Spell of the Sensuous)

“Language,” writes the philosopher Merleau-Ponty, “is the very voice of the trees, the waves, and the forests.”

This I know: The use of rhyme and rhythm in language, the repetition of alliteration, speaks to our deeper selves. In a way, we were made to make music, and to hear it, wherever we go. We carry the rhythms and rhymes of the universe in our swaying bodies and singing voices, in the memories and dreams that we weave and weave us, in our poetry and art and nursery rhymes. And in the language we spill across our pages like the patterns moonlight makes tracing tree leaves across grassy meadows.

POSTSCRIPT – I think my love of art began when browsing through the gorgeous illustrations of nursery rhymes and fairy tales found in My Book House. I created a Pinterest page to bookmark some of my favorites. You can view it HERE. It’s a work in progress

That’s what I thought, waking one morning, remembering three distinct dreams, each in which I was suddenly “taken.”

In the first, I was whisked away by a whirlwind that dropped out of the sky. In the next two, bears got me.

The dreams were so vivid and similar, I was sure they meant something significant. Knowing the best interpreter of any dream is the dreamer, I asked myself:

“What do YOU think it means?”

“It means I’m going to die!” was my answer.

This realization was so disturbing, tears sprung to my eyes. It’s too soon, surely! I have a lot of living yet to do. I’m not ready.

It wasn’t my first dream of death, or bears. Only a week ago I had a similar vivid dream of being chased by a bear in our garden. Fortunately, in that dream I managed to escape. It was my husband who got gobbled.

This dream fed my certainty that bears must symbolize death in dreams. I rushed to my computer. A quick google search confirmed my fate.

Bears do symbolize death!

Among other things, I learned as I searched further. Like rebirth and renewal.

Ever the optimist, I latched onto that explanation. Perhaps I wasn’t dreaming of my real death. Perhaps it was only symbolic. The death of my “little self,” and the rebirth of a brand new shiny me. What a relief!

This new interpretation seemed even more likely when I recalled that in the last two bear dreams I was walking with a “little sister” who was dragged away, kicking and screaming, before I was taken. But when the bear came back to grab me, surprisingly, its paw was soft as it led me away.

I realized then in my dream that I had been “chosen.” The bear was taking me on a journey and I was no longer afraid. In fact, the bear was so amiable that when I worried about leaving unprepared, he let me go home to grab a coat.

I was certain this must be the correct interpretation of my dreams since bears also act as spirit guides and signify fresh beginnings.

Still, the “death” scare lingered.

So I decided to share the dreams with my husband. Just in case. That way, if I did suddenly expire, he’d have a good story to share:

“Well, you know, she dreamed about her death only days ago!”

I didn’t tell him about the dream where he got gobbled. No need to alarm him.

Besides, that would make a good story for me. You know. “Just in case.”

[NOTE TO READERS – If this blog goes dark, you too have a good story!]

My daughter’s wedding day had arrived and everything that could go wrong went wrong. We arrived at the church only to discover no one had come to decorate it. The food we’d ordered was half-prepared. My daughter showed up in her beautiful gown, but we’d forgotten to get her hair done or her make-up. It was so horrible, we cancelled the wedding and sent everyone home. The wedding party climbed into a car and was driving away when my daughter said, “Stop! I can’t take this anymore, I just want it over!”

So she forced the car to pull over at a tiny diner and announced that’s where she was getting married. I tried to talk her into going to someplace nicer, where it wasn’t so shabby and dirty. But she insisted. I remembered how I had planned to hang all the beautiful photos of her wedding on our walls at home. But how could we take photos of this! My worst nightmare was happening and it was all my fault. I shouldn’t have left the wedding planning up to her. I should have taken charge. I should have had a check-off list and made sure everything had turned our as planned. But it was too late. I screwed up. And now all my dreams for her wedding were ruined.

Then I woke up with a raging headache. And a sense of doom I could not shake.

It was crazy! Why was I having this dream? My daughter had already had the most beautiful wedding imaginable just last year. And she had planned it all! I hadn’t had to lift a finger. Why would I be worried about her wedding?

Then I had a flash of insight. One after the other.

#1 Flash of Insight

This was just a dream! There had never been a reason to be so upset and despondent. I could have changed the dream at any point–decorated the church, fixed her hair. I could have created the perfect wedding, if only I had realized I was dreaming. If only I had known I had the power to do so.

#2 Flash of Insight

This dream wasn’t about my daughter! It’s about my son. About the terrible addiction that has ruined his life, the beautiful life I had dreamed for him. And I blamed myself. I shouldn’t have left something as important as his life up to him! I should have taken charge. I should have planned better. But now everything was ruined and there was nothing I could do about it.

#3 Flash of Insight

Maybe I’m still dreaming! I remember how real it all seemed in my dream. Like it was really happening. So much so that even when I woke, I couldn’t shake the sense of sadness and failure. Maybe I will wake up and find out that this is all just a dream of addiction. Maybe in “reality,” he’s living the perfect life I’d always wanted for him, just as my daughter had had her perfect wedding.

Maybe I’d wake to find him in his perfect house with his loving wife, surrounded by his beautiful children, happy and healthy. He’d flash me a big grin and put his arms around me and say, “Silly mama. Why so sad? You were just dreaming!”

#4 Flash of Insight

But if I can’t wake up, maybe I can at least practice lucid-dreaming, wake up enough to know this isn’t real, and that I can change things, if I could only figure out how. It’s possible, right? Isn’t change possible?

#5 Flash of Insight

Maybe this is what they call “magical thinking.”

I keep thinking of those talks by Alan Watts that I posted here not long ago. He talks about the interconnectivity of the universe and how it has evolved into human consciousness–how the very cells of our bodies and brains are made of star stuff. We are the eternal universe, he tells us. Each of us, individually, is a pinprick of the whole, and altogether we are the whole itself.

Is believing this more fantastic, more “magical,” than believing in the Big Bang in the first place? Or that an infinite number of galaxies are spinning out in space, or being gobbled up by black holes? Or more magical than the “fact” of all those electrons and neutrons spinning in the cells of our bodies like tiny galaxies? What could be more fantastical or magical than reality! The reality we accept on “faith” because we believe what science has revealed to us.

Watts also mentioned this possibility: That we each are sparks of the divine–whatever force that created all we know–living an infinite number of lives over and over. Sometimes we choose easy paths, sometimes difficult ones. Sometimes we just want to see how much we can take, how far we can push ourselves, how bad it can get before we turn ourselves around.

Did my son choose his path? Did I choose mine? Are there layers of reality, as I wrote about in my last post? Are our night dreams and waking dreams just various stages in the ever-expanding understanding of who we really are? Will we wake to another understanding of reality and realize this life is just a dream within a dream within a dream . . . and each life is just as “real” or as “magical” as the next one?

We once believed the earth was flat and the distant ocean spilled off into nothingness. Later that the sun circled the earth, and we felt smug and special at the center of the universe. Then we woke up.

What more will we come to understand about reality–the universe and ourselves–as the eons unfold?

Purpose of Blog

After sailing around the world in a small boat for six years, I came to appreciate how tiny and insignificant we humans appear in our natural and untamed surroundings, living always on the edge of the wild, into which we are embedded even while being that thing which sets us apart. Now living again on the edge of the wild in a home that borders a nature preserve, I am re-exploring what it means to be human in a more than human world.